Editing Haredi Judaism (section)

== History ==
[[File:Hasidic boys in Poland.jpg|thumb|Hasidic boys in [[Łódź]], 1910]]
Throughout [[Jewish history]], [[Judaism]] has always faced internal and external challenges to its beliefs and practices which have emerged over time and produced counter-responses. According to its adherents, Haredi Judaism is a continuation of [[Rabbinic Judaism]], and the immediate forebears of contemporary Haredi Jews were the Jewish religious traditionalists of [[Central and Eastern Europe]] who fought against secular modernization's influence which reduced Jewish religious observance.<ref>For example: Arnold Eisen, ''Rethinking Modern Judaism'', University of Chicago Press, 1998. p. 3.</ref> Indeed, adherents of Haredi Judaism, just like [[Rabbinic Jews]], see their beliefs as part of an unbroken tradition which dates back to the [[Ten Commandments|revelation at Sinai]].<ref name=":2">{{cite book|url=https://books.google.com/books?id=7P7t4sY1iPgC&pg=PT31|title=Doubting the Devout: The Ultra-Orthodox in the Jewish American Imagination|last=Rubel|first=Nora L.|date=2009-11-01|publisher=Columbia University Press|isbn=9780231512589|language=en}}</ref> However, most historians of Orthodoxy consider Haredi Judaism, in its most modern incarnation, to date back to the beginning of the 20th century.<ref name=":2" /><ref>{{cite book |last1=Caplan |first1=Kimmy |title=Jewish Studies |chapter=Post-World War II Orthodoxy |date=27 October 2016 |pages=9780199840731–0139 |doi=10.1093/OBO/9780199840731-0139 |isbn=978-0-19-984073-1 |chapter-url=https://www.oxfordbibliographies.com/view/document/obo-9780199840731/obo-9780199840731-0139.xml |quote=First and foremost, as Katz 1986 and Samet 1988 prove, notwithstanding the overall Orthodox perception that it is the only authentic expression of traditional Judaism and although it is related to traditional Judaism, Orthodoxy is a modern European phenomenon which gradually emerged in response to the gradual demise of traditional Jewish societies, the rise of the Jewish Enlightenment ([[Haskalah]]), Jewish Reforms, secularization, and various additional processes which developed throughout the 19th century.}}</ref><ref>{{cite web |last1=Slifkin |first1=Natan |title=The Novelty of Orthodoxy |url=http://www.zootorah.com/RationalistJudaism/NoveltyOfOrthodoxy.pdf |quote=The Orthodox simply viewed themselves as authentically continuing the ways of old. Originally, historians viewed them in the same way, considering them less interesting than more visibly new forms of Judaism such as the haskalah and [[Reform Judaism]]. But beginning with the works of Joseph Ben-David2 and Jacob Katz,3 it was realized in academic circles that all of this was nothing more than a fiction, a romantic fantasy. The very act of being loyal to tradition in the face of the massive changes of the eighteenth century forced the creation of a new type of Judaism. It was traditionalist rather than traditional.}}</ref>

For centuries, before [[Jewish emancipation]], European Jews were forced to live in [[Jewish ghettos in Europe|ghettos]] where [[Jewish culture]] and religious observance were preserved. Change began in the wake of the [[Age of Enlightenment]], when some European liberals sought to include the Jewish population in the emerging empires and [[nation state]]s. The influence of the {{Transliteration|he|[[Haskalah]]}} movement<ref>{{cite journal |last1=Kogman |first1=Tal |title=Science and the Rabbis: Haskamot, Haskalah, and the Boundaries of Jewish Knowledge in Scientific Hebrew Literature and Textbooks |journal=The Leo Baeck Institute Year Book |date=7 January 2017 |volume=62 |pages=135–149 |doi=10.1093/leobaeck/ybw021}}</ref> (Jewish Enlightenment) was also evident. Supporters of the Haskalah held that Judaism must change, in keeping with the social changes around them. Other Jews insisted on strict adherence to ''{{Transliteration|he|[[halakha]]}}'' (Jewish law and custom).<ref name=":3">{{Cite web |author=Raysh Weiss |title=Haredim (Charedim), or Ultra-Orthodox Jews |url=https://www.myjewishlearning.com/article/haredim-charedim/ |publisher=My Jewish Learning |quote=What unites haredim is their absolute reverence for Torah, including both the Written and Oral Law, as the central and determining factor in all aspects of life. ... In order to prevent outside influence and contamination of values and practices, haredim strive to limit their contact with the outside world.}}</ref><ref>{{Cite web |title=Orthodox Judaism |url=https://berkleycenter.georgetown.edu/essays/orthodox-judaism |archive-url=https://web.archive.org/web/20120516072956/https://berkleycenter.georgetown.edu/essays/orthodox-judaism |archive-date=2012-05-16 |access-date=2019-05-15 |publisher=Berkley Center for Religion, Peace & World Affairs |quote=Haredi Judaism, on the other hand, prefers not to interact with secular society, seeking to preserve halakha without amending it to modern circumstances and to safeguard believers from involvement in a society that challenges their ability to abide by halakha.}}</ref>

In [[Germany]], the opponents of Reform rallied to [[Samson Raphael Hirsch]], who led a secession from German Jewish communal organizations to form a strictly Orthodox movement, with its own network of [[synagogue]]s and [[Yeshiva|religious schools]]. His approach was to accept the tools of modern scholarship and apply them in defence of Orthodox Judaism. In the [[Polish–Lithuanian Commonwealth]] (including areas [[Grand Duchy of Lithuania|traditionally considered Lithuanian]]), Jews true to traditional values gathered under the banner of ''Agudas Shlumei Emunei Yisroel''.<ref>{{cite web |url=http://www.jewishscouting.org/programhelps/stuff/nertamidworkbookv2-levens.pdf |archive-url=https://web.archive.org/web/20120219185858/http://www.jewishscouting.org/programhelps/stuff/nertamidworkbookv2-levens.pdf |archive-date=February 19, 2012 |title=Ner Tamid Emblem Workbook |date=January 20, 2008}}</ref>

[[Moses Sofer]] was opposed to any philosophical, social, or practical change to customary Orthodox practice. Thus, he did not allow any secular studies to be added to the curriculum of his [[Pressburg Yeshiva (Austria-Hungary)|Pressburg Yeshiva]]. Sofer's student [[Moshe Schick]], together with Sofer's sons [[Shimon Sofer|Shimon]] and [[Samuel Benjamin Sofer|Samuel Benjamin]], took an active role in arguing against the Reform movement. Others, such as [[Hillel Lichtenstein]], advocated an even more stringent position for Orthodoxy.

A major historic event was the meltdown after the Universal Israelite Congress of 1868–1869 in [[Pest, Hungary]]. In an attempt to unify all streams of Judaism under one constitution, the Orthodox offered the ''[[Shulchan Aruch]]'' as the ruling Code of law and observance. This was dismissed by the reformists, leading many Orthodox [[rabbi]]s to resign from the Congress and form their own social and political groups. Hungarian Jewry [[Schism in Hungarian Jewry|split into two major institutionally sectarian groups]]: Orthodox, and [[Neolog Judaism|Neolog]]. However, some communities refused to join either of the groups, calling themselves "Status Quo".{{citation needed|date=October 2022}}

Schick demonstrated support in 1877 for the separatist policies of Samson Raphael Hirsch in Germany. Schick's own son was enrolled in the [[Hildesheimer Rabbinical Seminary]], headed by [[Azriel Hildesheimer]], which taught secular studies. Hirsch, however, did not reciprocate, and expressed astonishment at Schick's ''halakhic'' contortions in condemning even those Status Quo communities that clearly adhered to ''halakha''.<ref>{{cite web|url=http://www.yivoencyclopedia.org/article.aspx/Schick_Mosheh |title=YIVO &#124; Schick, Mosheh |publisher=Yivoencyclopedia.org |access-date=2013-03-26}}</ref> Lichtenstein opposed Hildesheimer, and his son Hirsh Hildesheimer, as they made use of the [[German language]] in sermons from the pulpit and seemed to lean in the direction of [[Zionism]].<ref>{{cite web|url=http://www.jewishgen.org/yizkor/kolomyya/kol041.html |title=Kolmyya, Ukraine (Pages 41-55, 85-88) |publisher=Jewishgen.org |date=2011-02-12 |access-date=2013-03-26}}</ref>

Shimon Sofer was somewhat more lenient than Lichtenstein on the use of German in sermons, allowing the practice as needed for the sake of keeping cordial relations with the various governments. Likewise, he allowed extra-curricular studies of the [[gymnasium (school)|gymnasium]] for students whose rabbinical positions would be recognized by the governments, stipulating the necessity to prove the strict adherence to the God-fearing standards per individual case.<ref>{{cite web|url=http://www.hevratpinto.org/tzadikim_eng/122_rabbi_shimon_sofer.html |title=Rabbi Shimon Sofer • "The Author of Michtav Sofer" |publisher=Hevratpinto.org |access-date=2013-03-26}}</ref>

[[File:Orthodox Jews in Leopoldstadt 1915.JPG|thumb|left|Haredi Jews from [[Galicia (Eastern Europe)|Galicia]] at the {{Interlanguage link|Karmelitermarkt|de}} in Vienna's second district, [[Leopoldstadt]], 1915]]
In 1912, the [[World Agudath Israel]] was founded, to differentiate itself from the [[Religious Zionism|Torah Nationalist Mizrachi]] and secular Zionist organizations. It was dominated by the [[Hasidic Judaism|Hasidic]] ''[[rebbe]]s'' and [[Lithuanian Jews|Lithuanian]] rabbis and ''[[rosh yeshiva|roshei yeshiva]]'' (deans). The organization nominated rabbis who subsequently were elected as representatives in the Polish legislature [[Sejm]], such as [[Meir Shapiro]] and [[Yitzhak-Meir Levin]]. Not all Hasidic factions joined the Agudath Israel, remaining independent instead, such as Machzikei Hadat of Galicia.<ref>{{cite web |url=http://archive.jta.org/article/1934/09/13/2819491/new-religious-party |title=New Religious Party |publisher=Archive.jta.org |date=1934-09-13 |access-date=2013-03-26 |archive-date=April 15, 2013 |archive-url=https://archive.today/20130415075424/http://archive.jta.org/article/1934/09/13/2819491/new-religious-party |url-status=dead }}</ref>

In 1919, [[Yosef Chaim Sonnenfeld]] and [[Yitzchok Yerucham Diskin]] founded the [[Edah HaChareidis]] as part of Agudath Israel in then-[[Mandate Palestine]].

In 1924, Agudath Israel obtained 75 percent of the votes in the Kehilla elections.<ref>{{cite web |url=http://archive.jta.org/article/1928/08/21/2772917/berlin-conference-adopts-constitution-for-world-union-progressive-judaism |title=Berlin Conference Adopts Constitution for World Union Progressive Judaism |publisher=Archive.jta.org |date=1928-08-21 |access-date=2013-03-26 |archive-date=April 15, 2013 |archive-url=https://archive.today/20130415051148/http://archive.jta.org/article/1928/08/21/2772917/berlin-conference-adopts-constitution-for-world-union-progressive-judaism |url-status=dead }}</ref>

The Orthodox community polled some 16,000 of a total 90,000 at the Knesseth Israel in 1929.<ref>{{cite web |url=http://archive.jta.org/article/1929/02/28/2775631/agudah-claims-16205-palestine-jews-favor-separate-communities |title=Agudah Claims 16,205 Palestine Jews Favor Separate Communities |publisher=Archive.jta.org |date=1929-02-28 |access-date=2013-03-26 |archive-date=April 15, 2013 |archive-url=https://archive.today/20130415083900/http://archive.jta.org/article/1929/02/28/2775631/agudah-claims-16205-palestine-jews-favor-separate-communities |url-status=dead }}</ref> But Sonnenfeld lobbied Sir [[John Chancellor (British administrator)|John Chancellor]], the High Commissioner, for separate representation in the Palestine Communities Ordinance from that of the Knesseth Israel. He explained that the Agudas Israel community would cooperate with the [[Vaad Leumi]] and the [[National Jewish Council]] in matters pertaining to the municipality, but sought to protect its religious convictions independently. The community petitioned the [[Permanent Mandates Commission]] of the [[League of Nations]] on this issue. The one community principle was victorious, despite their opposition, but this is seen as the creation of the Haredi community in Israel, separate from the other Orthodox and Zionist movements.<ref>{{cite web |url=http://archive.jta.org/article/1927/07/20/2767560/palestine-communities-ordinance-promulgated |title=Palestine Communities Ordinance Promulgated |publisher=Archive.jta.org |date=1927-07-20 |access-date=2013-03-26 |archive-date=April 15, 2013 |archive-url=https://archive.today/20130415095453/http://archive.jta.org/article/1927/07/20/2767560/palestine-communities-ordinance-promulgated |url-status=dead }}</ref>

In 1932, Sonnenfeld was succeeded by [[Yosef Tzvi Dushinsky (first Dushinsky rebbe)|Yosef Tzvi Dushinsky]], a disciple of the Shevet Sofer, one of the grandchildren of Moses Sofer. Dushinsky promised to build up a strong Jewish Orthodoxy at peace with the other Jewish communities and the non-Jews.<ref>{{cite web |url=http://archive.jta.org/article/1933/09/03/2802591/rabbi-dushinsky-installed-as-jerusalem-chief-rabbi-of-orthodox-agudath-israel |title=Rabbi Dushinsky Installed As Jerusalem Chief Rabbi of Orthodox Agudath Israel |publisher=Archive.jta.org |date=1933-09-03 |access-date=2013-03-26 |archive-date=April 15, 2013 |archive-url=https://archive.today/20130415050902/http://archive.jta.org/article/1933/09/03/2802591/rabbi-dushinsky-installed-as-jerusalem-chief-rabbi-of-orthodox-agudath-israel |url-status=dead }}</ref>

===Post-Holocaust===
In general, the present-day Haredi population originate from two distinct post-Holocaust waves.

The vast majority of Hasidic and [[Lithuanian Jews|Litvak]] communities were destroyed during [[the Holocaust]].<ref>{{cite web |url=http://www.yivoencyclopedia.org/article.aspx/Hasidism/Historical_Overview|title=Hasidism: Historical Overview|page=2|first=David|last=Assaf|publisher=The YIVO Encyclopedia of Jews in Eastern Europe|year=2010}}</ref><ref>{{cite journal|first=Michael|last=MacQueen|title=The Context of Mass Destruction: Agents and Prerequisites of the Holocaust in Lithuania|journal=Holocaust and Genocide Studies|year=2014|volume=12|issue=1|pages=27–48|issn=1476-7937|doi=10.1093/hgs/12.1.27}}</ref> Although Hasidic customs have largely been preserved, the customs of Lithuanian Jewry, including its unique Hebrew pronunciation, have been almost lost. [[Misnagdim#Litvishe|Litvish]] customs are still preserved primarily by the few older Jews who were born in Lithuania prior to the Holocaust. In the decade or so after 1945, there was a strong drive to revive and maintain these lifestyles by some notable Haredi leaders. 

The [[Chazon Ish]] was particularly prominent in the early days of the State of Israel. [[Aharon Kotler]] established many of the Haredi schools and [[yeshiva]]s in the United States and Israel; and [[Joel Teitelbaum]] had a significant impact on revitalizing Hasidic Jewry, as well as many of the Jews who fled [[Hungary]] during the [[Hungarian Revolution of 1956|1956 revolution]] who became followers of his [[Satmar (Hasidic dynasty)|Satmar]] dynasty, and became the largest Hasidic group in the world. These Jews typically have maintained a connection only with other religious family members. As such, those growing up in such families have little or no contact with non-Haredi Jews.<ref>{{cite web|url=http://www.myjewishlearning.com/history/Jewish_World_Today/Denominations/Orthodox/haredim.shtml|title=Haredim (Chareidim)|first=Raysh|last=Weiss|date=August 12, 2023|publisher=myjewishlearning.com|access-date=June 22, 2014|archive-date=July 9, 2014|archive-url=https://web.archive.org/web/20140709043232/http://www.myjewishlearning.com/history/Jewish_World_Today/Denominations/Orthodox/haredim.shtml|url-status=dead}}</ref><ref name="Wertheimer" />

The second wave began in the 1970s associated with the religious revival of the so-called [[baal teshuva movement]],<ref name="DešenLiebman1995">{{cite book |author1=Šelomo A. Dešen |url=https://books.google.com/books?id=aBOTrPILb9YC&pg=PA28 |title=Israeli Judaism: The Sociology of Religion in Israel |author2=Charles Seymour Liebman |author3=Moshe Shokeid |date=1 January 1995 |publisher=Transaction Publishers |isbn=978-1-4128-2674-7 |page=28 |quote=The number of baalei teshuvah, "penitents" from secular backgrounds who become Ultraorthodox Jews, amounts to a few thousand, mainly between the years 1975-1987, and is modest, compared with the natural growth of the haredim; but the phenomenon has generated great interest in Israel.}}</ref><ref>{{harvnb|Harris|1992|p=490}}: "This movement began in the US, but is now centred in Israel, where, since 1967, many thousands of Jews have consciously adopted an ultra-Orthodox lifestyle."</ref><ref>{{harvnb|Weintraub|2002|p=211}}: "Many of the ultra-Orthodox Jews living in Brooklyn are baaley tshuva, Jews who have gone through a repentance experience and have become Orthodox, though they may have been raised in entirely secular Jewish homes."</ref><ref>''Returning to Tradition: The Contemporary Revival of Orthodox Judaism,'' By M. Herbert Danzger: "A survey of Jews in the New York metropolitan area found that 24% of those who were highly observant (defined as those who would not handle money on the Sabbath) had been reared by parents who did not share such scruples. [...] The ba'al t'shuva represents a new phenomenon for Judaism; for the first time there are not only Jews who leave the fold ... but also a substantial number who "return". p. 2; and: "These estimates may be high... Nevertheless, as these are the only available data we will use them... Defined in terms of observance, then, the number of newly Orthodox is about 100,000... despite the number choosing to be orthodox the data do not suggest that Orthodox Judaism is growing. The survey indicates that although one in four parents were Orthodox, in practice, only one in ten respondents are Orthodox" p. 193.</ref> although most of the newly religious become [[Orthodox Judaism|Orthodox]], and not necessarily fully Haredi.{{citation needed|date=June 2014}} The formation and spread of the [[Sephardic Haredim|Sephardic Haredi]] lifestyle movement also began in the 1980s by [[Ovadia Yosef]], alongside the establishment of the [[Shas]] party in 1984. This led many Sephardi Jews to adopt the clothing and culture of the Lithuanian Haredi Judaism, though it had no historical basis in their own tradition.{{citation needed|date=June 2014}} Many yeshivas were also established specifically for new adopters of the Haredi way of life.{{citation needed|date=June 2014}}

The original Haredi population has been instrumental in the expansion of their lifestyle, though criticisms have been made of discrimination towards the later adopters of the Haredi lifestyle in ''[[shidduch]]im'' (matchmaking)<ref>{{cite journal|title=Power, Boundaries and Institutions: Marriage in Ultra-Orthodox Judaism|first1=David |last1=Lehmann|first2=Batia |last2=Siebzehner|s2cid=143455323 |journal=European Journal of Sociology|volume=50|issue=2 |date=August 2009|pages=273–308|doi=10.1017/s0003975609990142}}</ref> and the school system.<ref>{{cite web |url=http://www.jpost.com/National-News/Sephardi-haredim-complain-to-court-about-ghettos-310348|title=Sephardi haredim complain to court about 'ghettos'|first=Yonah Jeremy|last=Bob|date=19 April 2013|access-date=22 June 2014|work=[[The Jerusalem Post]]}}</ref>